Chueang (, ; ), or Phaya Coeng, or Yi Chueang (), is the legendary hero of the Dai people who ruled as first king of the Lü Kingdom establishing a capital at Jinghong.
According to the ', Chueang was a son of Chom Pha Rueang, ruler of Ngoenyang, whom he succeeded in 1148 CE. An alternative tradition, however, identifies Chueang as the eldest son of Khun Ngoen (), the founding monarch of the Phayao Kingdom and a descendant of Lao Chakkaraj of Ngoenyang. In this account, Chueang ascended the throne of Phayao upon the death of his father in 1148 CE.
The Chronicle of Chiang Saen records that during ChueangâÂÂs reignâÂÂwhether centered at Mueang Phayao or FangâÂÂTao Kwa () of Mueang Kaew Prakan (), a polity commonly identified with Xiangkhouang (Muang Phuan), and his younger brother Phraya Chanthaburi () of modern Vientiane, launched a large-scale military invasion of Mueang Ngoenyang in 1150s. At that time, Ngoenyang was ruled by ChueangâÂÂs uncle, identified in the chronicles as Khun Chin or Khun Chuen (). Unable to repel the invading forces, Khun Chin sought military assistance from the Chueang brothers. The elder brother Ai Chueang () died in the battle, while the younger Chueang successfully expelled the invaders and subsequently restored the throne to his uncle and then appointed his own son, Lao Ngoen Rueang, to oversee the polity.
Following this campaign, Chueang led his forces eastward, subjugating several polities before ultimately capturing Mueang Kaew Prakan. He is reported to have ruled from this center until 1180 CE, at which point he transferred authority over Mueang Kaew Prakan to his son, Tao Pha Rueang (), and subsequently proceeded to found Chiang Hung as a new political center in the upper Mekong region. In contrast, the Chronicle of Chiang Saen contradicts this account, stating that Chueang never ruled at Mueang Kaew and that authority there was instead entrusted to his middle son, also named Chueang. Meanwhile, the ' claims that Chueang married a daughter of Tao Kwa of Mueang Kaew named Nang U Kaew (), with whom he had a son named Tao Pha Rueang. Later in his life, he is recorded as having married a princess from a polity in present-day Yunnan.
The aforementioned genealogy differs from that presented in the Chronicle of Chiang Saen, which attributes five sons to Chueang. According to this source, the first threeâÂÂLao Ngoen Rueang of Ngoenyang, Chueang of Muang Phuan, and Lao Pao () of VientianeâÂÂwere born to Nang Am Paeng Chan Phong (), while the remaining twoâÂÂKhun Kham Roi () of Chiang Rai and Chao Soi ()âÂÂwere born to O Kham Paeng Mueang (). Both consorts are described as daughters of his uncle, Khun Chin. If this genealogy is accepted, the Chueang who married Nang U Kaew, a daughter of the ruler of Muang Phuan, may instead have been his sonâÂÂalso named ChueangâÂÂrather than Chueang the father.
Chueang established the polity known as Mueang Ho Kham Chiang Rung (). Contemporary sources further state that following his accession, he conducted a military expedition against Muang Thaeng (present-day ÃÂiá»Ân Biên Phủ), an action which implies a concurrent or subsequent assault on Chiang Tung, the capital of the Tai Khün (Khoen) kingdom. In Chinese historical sources, Chueang is referred to as Pa Zhen ().
Although the polity founded by Chueang was relatively short-lived, it laid the political and institutional foundations for the Moeng Lü of Sipsong Panna polity, which endured from 1180 until 1950 CE.
Located in front of the Ayutthaya Royal Palace, Wat Thammikaraja was established by Chueang, the son in law of King Sainam Phung before the Ayutthaya Period.
The temple was originally known as Wat Mukkharat, and the name was later changed to honour of the founder. Although once large and grand, todayâÂÂs temple is somewhat diminished. However, there are many important formations inside Wat Thammikaraja.
The focus point of Wat Thammikaraja is a roofless viharn, with ten brick pillars. Inside the temple you will discover a topless chedi surrounded by Angkorian style stucco lions, many which are in good condition, although some of their heads have been chopped off.
There is no charge to enter Wat Thammikaraja.
According to a local legend, the warrior king of Chueang brought his army from Southern China and defeated the evil chieftain, King Anga. The mighty battle was followed by a mighty feast, at which hundreds of gigantic jars of wine were consumed. Chueang was apparently, as bad at tidying up as he was good at throwing parties, for he left behind all of the empty jars, of which nearly three hundred remain, scattered around the flat plains, including his own victory cup. There is little physical evidence to say that this fanciful legend does not hold at least a little truth. Major wars have been fought on the plains over the centuries, as Lao, Siamese and Vietnamese armies attempted to win control of them.
Another local tradition states the jars were molded, using natural materials such as clay, sand, sugar, and animal products in a type of stone mix. This led the locals to believe the cave at Site 1 was actually a kiln, and that the huge jars were fired there and are not actually of stone.
Later on, his enemy sent two of his soldiers to seek help from Khun Lo of the Kingdom of Sip Song Chau Tai. Upon arrival Khun Lo led his army to fight a bloody battle against Chueang and his troops. Chueang was killed on the battlefield in 1192.
Chueang had extended his territory far and wide, encompassing Chiang Rung, Chiang Tung, Guangdong, Guangxi, Muang Kaeo, Muang Puan, Muang Sua, Shan and Lavo. As a consequence, these cities rulers claimed Chueang as their ancestor.
Khun Chomtham brought his people and built the city of Phayao in the beginning of 11th century A.D. and enjoyed independence up until the late 13th century A.D. when Phayao had been annexed to Lanna Kingdom.
Phaya Lao Meng married Nang Thep Kham Khai and had one son named Mangrai, who is the first king of Mangrai Dynasty and found Chiang Mai and moved the center of political power and development from Ngoen Yang Chiang Saen to Chiang Mai.
Chueang appears in various versions of the Phra Ruang myth. Phra Ruang, the City Father of Lavo, then a subject of the Khmer king, was obliged to send water-tribute to Angkor. Instead of using normal jars, he devised big baskets to hold a large amount of water. Later Phra Ruang escaped to Sukhothai and ordained as a monk. The Khmer king sent a warrior after him. The Khmer warrior travelled underground and emerged at the temple where Phra Ruang was sweeping the ground. Upon seeing the monk and not knowing Phra Ruang, the Khmer warrior asked where he could find Phra Ruang. Phra Ruang told him to wait for a minute. He then turned the Khmer warrior into stone.